Armenia in 2050: The PM's Vision

Vahe H. Apelian

 

Today, as Armenia celebrates its independence day, the PM Nikol Pachinyan presented to an audience consisting of the members of his government and young and upcoming students, his vision of Armenia in 2050.  He titled his presentation as "Armenia’s Transformation Strategy" (Հայաստանի Վերափոխման Ռազմաւարութիւն). He likened the past 30 years to a single day, he noted saying that it’s like waking up in the morning of September 21, 1991 and not knowing what to do for the rest of the day; he laid down his vision for the next thirty years on the 29^thanniversary of the Armenia regaining its independence.

In a power-point type presentation he laid down what he considered to be national values (Ազգային Արժեքներ) - statehood, education, the individual, and labor - and then cited sixteen aims, he considered them to be mega-aims or mega- goals (Մեգանպատակ) for the next 30 years. The presentation last one and a one and a half an hour. The presentation started against a background picture depicting Mount Ararat.

I painstakingly noted them down and while doing so I realized that our language I grew up with and was educated, is irreversibly evolving both in dictation and in vocabulary.  

The following were the mega-aims he presented.

1.                    Կիրթ եւ կարողունակ քաղաքացի, ժողովուրդ 

(Educated and capable citizen, people)

2.                    Պատշպանված Հայաստան

(Protected Armenia)

3.                    Արդիւնավեր եւ հաշվիտու կառաւարում

(Productive and accountable governance)

4.                    Առողջ եւ ապահով քաղաքացի

(Healthy and secure citizen)

5.                    Բազմազավակ եւ բարեկեցիկ ընտանիք

(Well-to-do families with many children)

6.                    Իրավական Հայաստան

(Just Armenia)

7.                    Մշակված արտադրանքի զանգվածային արտահանում

(Mass production of quality goods)

8.                    Մաքուր եւ կանաչ Հայաստան

(Clean and green Armenia)

9.                    Տարանձգային եւ խելամիտ զարգացում

(Planned expansion)

10.                Արտադրողական եւ պատասխանատու Ֆերմերութիւն

        (Productive and responsible firms)

11.                Մեծ Հայրենադարձութիւն եւ իտեգրում

        (Great repatriation and integration)

12.                Աշխարհի հետ կապված Հայաստան

        (Armenia connected to the rest of the world)

13.                Վերանգնվող եւ հանրամատչելի էներգեա

        (Renewable and affordable energy)

14.                Գործարարերի համար գրավիչ Հայաստան

        (Armenia attractive to business owners)

15.              Գետելիքահենք Հայաստան

        (Armenia leading in e-business)

16.              Ճանցված, հարգված եւ հիւրընկալ Հայաստան

        (Known, respected and hospitable Armenia).

 

It is known that PM Pachinyan is a pragmatist. In his vision of the My Step movement he led, he noted that he does not spouse any established ideology. I remember him citing communist China advocating aspects of capitalism and the capitalist United States espousing social programs. His vision, which is meant to transcend his administration, is also very pragmatic and  holds both the governor, that is to say the government; and the governed, that is to say the individual citizen, responsible for their welfare, and accountable. About the later he cited persons who abuse their health. 

Whether his vision of Armenia of 5 million strong, or for that matter if any of the outlined vision is doable or not, remains to be seen. However, he emphasized that it is important to have a vision citing the government officials, who report to work every day, have an understanding of the greater purpose of their tasks, well beyond being means for corruption that is being harshly dealt with and will not be tolerated.

The attending audience made it amply evident that the vision the PM Pachinyan cited is for an upcoming Armenia, for a newer generation who assumes and will continue to assume the leadership of the country. 

 

Dro in Aleppo (Part 1)

 The attached is an excerpt from Antranig Zarougian’s book “The Greats and the Others” (Մեծերը եւ Միւսները) chapter “Arshavir Shiragian and Trasdamad Ganayan (Dro)” where Antranig Zarougian reminisced Dro visiting the city in 1948.  The article also sheds further light on Dro and also the one-time Armenian community in Aleppo. Antranig Zarougian, born in 1931, was a 27 years old young man at the time.

e.  

Vahe H. Apelian

Dro visited Aleppo for the first time in late spring of 1948. It was not of course for sightseeing. Aleppo does not have scenic places save its historic castle and its famed covered market. He came to sort the sharp differences that existed within the party leadership. 

The Arab-Israeli war had started as an outcome of the establishment of the State of Israel. The city was in an unusual heightened mood.  The Arab “Hezb El Wattan” (The Party of the Fatherland), a nationalistic party with whom we had close ties,  had asked us to form a legion of 500 Armenian volunteer combatants and had promised that they will completely support it financially. There some among us who were eager to affirmatively respond to the request. There were others who opposed it. Dro was invited to render the judgement.

- “Pretend that I am not present and freely voice your opinions.” Was his opening remark.

He listed to the both sides. He even let the exchange of bitter words to the extent of hurting each other. Adour¹ (note: Kabakian), who acted as the liaison with the Arabs, along with Hratch²(note: Papazian), had already given his consent. Hratch repeated his stand saying:

- “I would sacrifice five hundred in order to guard the safety of the fifty thousand Armenian community”. ³

_ “As if we are at a poker game” sarcastically uttered (note: Mehran) Herartian⁴ to the attendees without looking towards Adour but in a veiled attempted alluding to Adour’s liking the card game.   

These two had opposite personalities and they could hardly tolerate each other. During a meeting if it was one them who spoke first on the issue, the other would keep silent and would not speak. Both of them were experienced and devoted nationalist activists and in a strange way, their opposing personalities complemented each one of them and gave voice to contradictory opinions that was vital for the functioning of the party.

Adour, with his mellowed personality, was liked by everyone and was even respected by his opposition. In close circles we had nicknamed him “the soft thorn”. Herartian with his sharp disposition and dry tact, hardly could be tolerated even by his friends. It remained for us the young to keep a complementary dealing with both. But during that meeting we were all “Herartians”. The only person who stood with the Adour-Hrach duo was Onneg (Meliksetian). If it were up them, we should have already started registering volunteer combatants and that the registration was postponed because of our opposition  and inviting Dro to come and render the verdict.

Dro let each camp to substantiate its stand. He listed to each with patience without interfering in any way. Concerned that Herartian with his firm stand may spoil the issue, I voiced my opinion in a conciliatory manner, saying:

- “The issue has two sides, ethical and pragmatic. I find its unbecoming for us to have volunteer combatants fight a  people who have suffered a similar fate as ours. Also, from practical considerations, our community numbers fifty thousand among the five hundred thousand city inhabitants. In order to have a fair proportional representation, ours would be fifty persons and not five hundred. If we are obligated to respond to the proposition, then I would recommend…..

Hratch cut me off.

- “See, Unger Dro, was I not telling you that our boy is a poet, editor, and an orator, and he has started becoming  a politician….”

- “It’s not a strategic issue, but simply accounting”, I said but I did not continue. Did he not say that he had talked about me to Dro? Surely he had spoken “positively” about me, as it was customary of him to do so. In situations such as this there should not be any consideration in hiding from Dro that we did not see each other eye to eye on this matter. So, I decided to speak forcefully letting Dro know that his consultation with Hratch could not have been impartial.

But Dro did not give me the opportunity to continue. He considered that he was sufficiently informed. He started talking.

“ The Unger is telling the truth,  Hratch. The strongest  Arabic force is that of the Jordanian army numbering ten thousand, organized by Glubb Pasha, (Leutenant General Sire John Bago Glubb, known as Glubb Pasha was a British soldier, scholar, and author who led and trained Transjordoan’s Arab legion between 1939-1956 – Wikipedia). I do not know about the Syrian Army; it could be twice as many but not of the same caliber. The Egyptian Army is superior in number but not militarily. This much about the armed forces. Regarding the Armenian volunteer combatants, the Armenians need not volunteer. Let the Syrian Government call for enlistment, the Armenian young men, along with the Arabs will stand side by side and will do their civic duties. When a country is at war, it is the responsibility of the government to recruit soldiers and it is not up to the political parties to take the lead, whether it is an Armenian  party or Arab. That is my opinion.”

Have you ever gulped a class of cold water when you were very thirsty? How delightful it is !. I felt the same way.

After that day I have been with Dro for many years, whether during meetings or tete-a tete-conversations. But in none of these occasions he has come across to me as sound as he was that day. On the contrary I have found Dro partial, biased and at times distracted and I have wondered “Is this mand the same or is he another?”

Regarding the volunteering issue, fortunately or unfortunately, the “Friday preceded the Saturday” and Israel won and nothing else was said afterwards about the request. It was only Herartian who every now then would say with a  smirk, 

- “Adour lost the card game.”

Notes:

1.    Adour Kabakian (1895Aintab-1972 Beirut) was a prominent ARF leader.

2.    Hratch Papazian (1892-1960) was a prominent ARF leader and an architect of the Operation Nemesis.

3.    “ With an official population of 4.6 million is 2010, Aleppo was the largest Syrian city before the Syrian civl war; however, it is now the second largest city in Syira, after the capital Damascus” (Wikipedia). The post Syrian civil war Armenian population in Aleppo is estimated to  between 10,000 to 15,000.

4.    Mehran Herartian (?? - ??) An ARF leader and one of the editors of “Arevelk” Daily published in Aleppo (1946-1963).

 

Her name is Kami

Krikor Kradjian

 

 As an aftermath of the August 4, 2020 catastrophic explosion in Lebanon, Krikor Kradjian shared this heart wrenching testament  with friends in an email about a young vibrant little girl named Kami. He approved my translation for posting.  Kami (քամի) means breeze. The original is  reproduced below. Vahe H Apelian.

 

Her name is Kami.

Every morning her young mother, carrying Karmi, passed in front of my pharmacy. She saluted me with a smile while hurrying to her parents to leave her child under their care so that she would be able to go to work.

Kami was six months old when I met her first. In vain, I tried to approach her attempting to have the tip of my index finger touch hers or offer her something that would catch her attention. Kami would cling to her mother, who gave her all the security she craved.

Kami started growing up. After mustering her initial attempts to walk on her own, she no longer wanted to be held by her mother. The world had become hers to conquer. She wanted to walk. She was a big girl now. At the beginning she let her mother hold her hand but months later she no longer let her mother hold her hand any more. She wanted to walk on the sidewalk by herself. She lived up to her name Breeze and more. She was growing into a veritable tempestuous girl. I am sure in no time she would start stirring the hearts of the boys.

I started waving to her or sending her air born kisses as they passed by and she continued accompanying her mother who seemed to be content seeing her daughter growing up friendly and reciprocating the attention she received.

Two days ago, Kami and her mother crossed the street from their side of the sidewalk into the pharmacy and inquired about what has become a common place conversation post Beirut explosion.

- “Hope you fared well. I hope no harm came to you.” She said.

- “We are just fine. The damage was financial.”

- “Just like with us.” She said.

But Kami was no longer the tempestuous girl she was. She no longer wanted to walk on her own without holding her mother’s hand. She held tightly on to her mother. Offering her a gift, or something sweet to taste or attempting to approach her did not distract her away from her mother she held tightly.

All Kami wanted is the security she misses.

 

***** 

Անունը Քամի է։

Ամէն առաւօտ, երիտասարդ մայրը փոքրիկ Քամին գրկած, դեղարանին առջեւէն կ՚անցնէր, քաղաքավար եւանուշ կը բարեւէր եւ աճապարանքով կը շարունակէր ճամբան. պէտք էր պզտիկը հասցնէր ծնողքին եւ ինքշտապէր գործի։

Քամին մօտաւորապէս վեց ամսու էր երբ ճանչցայ զինք։ Որքան ալ որ փորձեցի մտերմանալ, ցուցամատսիր ցուցամատին դպցնել, շաքարով մը սիրաշահիլ, անօգուտ. Քամին մօրը փաթթուած( ոչ, կը կարծեմ մայրըամուր սեղմած փոքրիկը), չէր ուզէր ընդունիլ ո՚չ անուշ խօսք, ո՚չ համով բան։ Մայրը իրեն  կու տար իր ամէնէնշատ պահանջածը՝ ապահովութիւն։

Քամին սկսած էր մեծնալ։ Քալելու առաջին յաջող փորձերէն ետք, այլեւս չէր ուզեր մօրը գիրկը մնալ։Աշխարհը իրեն էր, կ՚ուզէր քալել եւ ցոյց տալ բոլորին, որ ինք մե՛ծ աղջիկ է։ Սկիզբները, մօրը ձեռքը ամուր մըբռնած իսկ ամիսներ ետք արդէն ինքնավստահ, կ՚ուզէր մայթին վրայ առանձինը, առանց ձեռք բռնելու քալել։Իսկական փոթորիկ մը, որ վստահ եմ պիտի ալեկոծէր տղոց սրտերը շուտով։

Հեռուէն-հեռու թաթիկով բարեւ մը կամ օդէն ղրկուած համբոյր մը «օրս օր կ՚ընէր», ընկերացածերիտասարդ մօր գոհունակ ժպիտին, ի տես փոքրիկին մարդամօտ վարուելակերպին։

Երկու օր առաջ, Քամին եւ մայրը դիմացի մայթէն եկան այս կողմ, Պէյրութի պայթումէն ետք մարդոց միջեւկրկնուող խօսքերը փոխանակելու՝

- Անցա՛ծ ըլլայ, յուսամ բան մը չեղաւ ձեզի։

- Ապակիի եւ նիւթական վնաս։ Լաւ ենք

- Մեզի ալ. մենք ալ։

Քամին հիմա երկու տարեկան է։ Ան այլեւս չուզեր առանձինը, առանց մօր ձեռքը բռնելու քալել։ Մօրըգիրկը, ամուր մը փաթթուած կը մնայ եւ ոչ մէկ բան՝ նուէր, մատիկներու հպում, անուշեղէն կը շեղեն իրուշադրութիւնը։ 

Քամին միայն ու միայն կը պահանջէ

ապահովութի՛ւն։

 

They Were, are no more” (Կային Չկան) (No. 1)

Vahe H. Apelian

"The Greats and the Others" by Antranig Zarougian

 

“They Were, (and) are no more” (Կային Չկան) is the title of the last chapter of Antranig Zarougian’s “The Greats and the Others” (Մեծերը եւ Միւսները) book.

The book was published in 1992, at least that is the publication date indicated in my copy of the book. I have read Antranig Zarougian’s books, but this book I have read more than once. In seven chapters Zarougian depicts his perception of those he considered greats and not so greats, but non-less, devoted to Armenian culture and cause. The last, and the eight chapter, is devoted to the “others”.

The book is 351 pages long and was printed in Antelias, ostensibly by the Catholicosate of Cilicia printing office. Mr. Kegham Ohanian had undertaken the printing expenses in memory of his wife.

Zarougian made the following comment at the very beginning of the text, which I believe encapsulates a state of Diasporan life, he perceived to be starkly true.  I quote, “Diaspora, is an unsettled and a fluid state, where the real greats cannot succeed remaining great and those who are gifted for greatness, have no room to become great”.

In a superb narration, characteristic of Antranig Zarougian’s writing, he reminisced about those he considered were greats. But, at the same time, palpable in his opening remarks, there seemed to permeate a pessimistic undertone that those whom he considered to have been great, have faults of their own, having personally known them and dealt with them. 

The quote might also be a reflection of Zarougian’s frustration. Zarougian was cognizant of his genius and might have expected that he should have had a more prominent standing in the Armenian Diaspora as a whole. Let us be mindful that the book was written twenty-eight years ago and there was a time when a segment of the Armenian Diaspora shunned him and his literary works and the “Nairi” Weekly he published.

Antranig Zarougian

The personalities he presented in the book are the following:

- Levon Shant and Nigol Aghpalian. Both are depicted as his teachers in the famed Jemaran. Levon Shant, the school’s founding principal, “was an Armenian playwright, novelist, poet and founder of the Hamazkayin Armenian Educational and Cultural Society.” (Wikipeida).  Nigol Aghpalian “was an Armenian public figure and historian of literature” was a teacher after having been the Minister of Public Education, of the first republic of Armenia.  Both were prominent members of the Armenian Revolutionary Federation (ARF)) and were depicted in the first chapter of the book titled “The Contrasting Twins ” (Հակադիր Երկուորեակներ), pages 9 to 62. I translated an abridged version of this chapter and posted it on my blog in five installments.

- Hagop Oshagan, was an eminent writer and literary critic. The chapter is titled “Solitary Giant” (Մենակեաց Հսկան), pages 65 to 118.

- Arshag Chobanian, was a “short story writer, journalist, editor, poet, translator, literary ciritc, playright and novelist” (Wikipedia). The chapter is titled “The Patriarch of Armenian Literature” (Հայ Գրականութեան Նահապետը), pages 121 to 170.

- Arshavir Shiragian and Drasdamag Ganayan (Dro). The former, Arshavir Shiragian, “was an Armenian writer, who was noted for his assassination of Said Halim Pasha and Gemal Azmi as an act of vengeance to their roles in the Armenian Genocide” (Wikipedia). These assassinations were part of Operation Nemesis run by the Armenian Revolutionary Federation (ARF). The latter, Drastamad Ganayan, “better known as Dro, was an Armenian military commander and politician, a member of the Armenian Revolutionary Federation. He served as Defense Minister of Armenia in 1920.” (Wikipedia). The chapter is titled,  “The Stinging Bee and the Tiger” ( Խայթող Մեղուն եւ Վագրը), pages 173 to 227..

- Hamo Ohanjanian and Vahan Papazian (Goms).  The former, Hamo Ohanjanian, “was a member of the Armenian Revolutionary Federation. He served as the third Prime Minister of the First Republicl of Armenia from May 5 to November 20, 1920.” (Wikipedia). The latter, Vahan Papazian, “also known by his pseudonym Goms, was an Armenian political activist and a community leader in Van, a member of the Armenian Revolutionary Federation.” He was also an  author. The chapter is tiled “ Man Picture and Picture Man” (Մարդ Պատկերը եւ Պատկեր Մարդը), pages 231 to 257.

- Gostan Zarian, was “an Armenian writer, who produced short lyric poems, long narrative poems of an epic cast, manifestos, essays, travel impression, criticism and fiction” (Wikipedia).  The chapter is titled “The Passenger and his Roads” (Անցորդը եւ իր Ճամբանները), pages 264 to 301.

- Shavarsh Missakian, was a poet, critic, translator and the founding eminent editor of “Haratch Daily” of Paris. In his youth he was one of those who occupied the “Ottoman Bank”. The title of the chapter is “The Triumph of the Ordinary” (Պարզին Յաղթանակը), pages 305 to 316.

- “They Were, (and) are no more” (Կային Չկան), is the last chapter. It is a reminiscing of persons who, in one way or another, have remained etched in Zarougian’s memory for their devotion to things Armenian. The chapter is tilted “ Travel Notes” (Ճամբու Նօթեր), pages 319 to 351.

Note: To be continued. 

Left to Right,  Seating: Yetvart Boyadjian, Shavarsh Missakian, Hagop Oshagan (a day before he died). Standing: Minas Tololyan, Antranig Zarougian, Armen Anoush-Marashlian.

 

 

 

 

 

 

Organically Tied: Ամերիկահայեր եւ Լիբանահայեր

Vahe H. Apelian

Indeed, the Armenian Americans (Amerigahayir) and Lebanese Armenians (Lipanahayer) are organically tied to each other. There may not be another two  Armenian Diaspora  communities that have such historic and organic ties than the Armenians in the United States and in Lebanon.

Armenian American community’s roots in America extend well even before the Hamidian massacres. The Armenian American community’s epicenter is the town of Worcester in Massachusetts, as amply noted by its denizen the late Dr. Hagop Martin Deranian whose book titled “Worcester is America” is an actual quote uttered by an early Armenian immigrant who, upon the immigration official’s welcome to the U.S. of America, has emphatically noted on record, “No, no, Worcester is America !”. 

The first Armenians churches were established in Worcester; Catholicos Khrimian Hayrig established the Armenian Apostolic church diocese in Worcester. The Armenian Missionary Association was founded in the city as well in the oldest Armenian church in the U.S. still in use, the Armenian Church of the Martyrs at 22 Osmond Street, Worcester, MA.  Since mid 2018 , my wife and I have been living in one of its suburbs named Boylston. 

It is fair to note that the American Armenian community came into being on its own, thanks to the persevering efforts of the early Armenian immigrants.  But, along the way, Armenian Americans extended vital assistance to their compatriots in Lebanon assisting them in laying the foundation of the Armenian community in Lebanon.

Seizing this year’s celebration of the 90the anniversary of the famed  Armenian educational institution Jemaran, I will cite the following from Antranig Zarougian’s book titled “The Greast and the Others” (Մեծերը եւ Մոյսները), relating to the Armenian Americans assisting Jemaran during its formative years.

After the passing away of the founding principle of  Jemaran, Levon Shant in 1951, Simon Vratsian was invited from America, where he was the editor of Hairenik Daily to take the helm. The newly appointed principal assisted by Antranig Zarougian  embarked on a fund-raising drive in the United States by visiting its large and small communities. The following incident took place during such a fund-raising event. 

Antranig Zarougian reminisced in his book: 

“Once Simon Vratsian was presiding over a large fund-raising gathering. He ended his introductory remark inviting me to the podium , saying:

- Whatever I tell you about Jemaran,  a tree is recognized by its fruit. Here we have both the tree and the fruit.

The fruit from the tree….. I wish that no one present knows that it’s all about a fruit that was picked prematurely (alluding to his dismissal from Jemaran a year before his graduation).

After my speech, someone from the backrows of the hall, raised his hand and asked….

- Is it true that the Lebanese Armenians say that the Armenian Americans are like a cow, let us go and milk it?

The attendees mechanically had turned their gaze to the back of the hall and with the same speed fixated their gaze on the podium, expecting an answer from me.

- It is true, there is a story about the cow but it has been interpreted wrongly. You do not have Armenian school here. We have many of them, but they are costly to run. We have come to ask you to give the milk of your cow you do not use, to us so that we take it to our  kids….

The applause ended. In the evening, during dinner, Vratsian told me

- Antranig, you spoke well, especially your response to the cow story

Vratsian was particularly well disposed that day. In the afternoon we were together when he spoke with Boston and learned that our fund-raising drive had netted $ 125,000 dollars.” Their fundraising drive had even surpassed Levon Shant’s drive that had raised $100,000, Vratsian had been anxious to meet.” (Note $125,000 in 1951 is estimated to be worth around $1,500,000 in 2020).

Generously donating towards the laying of the foundation of the Jemaran is but one of many such assistances the Armenian Americans have extended to the Armenian community in Lebanon over the decades. The late Catholicos Karekin Sarkissian poignantly recalled the generous financial assistance of early Armenian Americans to the Catholicosate of Sis in Antelias, Lebanon.  Along with the Armenian Missionary Association of America (AMAA); the Jinishian Memorial Foundation, the Howard Karagheusian Foundation, were all established in the United States and continue to render much needed service to the Armenians in Lebanon.

Surely much has changed over the decades. During the 1950’s and 1960’s   there were not as many Armenians in the U.S. as there are now.  And yes, the community  did not have Armenian school then. But presently there are at least twenty day schools since Gabriel Injejikian founded the first Armenian Day school in America, The Holy Martyrs Ferranian High School in 1964 in Encino, California.

The Armenians in Lebanon, in turn, have remained grateful to the Armenian American community. I recall fondly when Garbriel Injejikian issued promissory notes in Beirut in 1963, when he was teaching in Haigazian University, a college then. Vicken Hovsepian, his nephew was our classmate. All of us in the class signed those promissory notes attesting that we will donate the amount we promised should Gabriel Injejikian, upon his return to the U.S. started an Armenian day school in the U.S. The first signatory of the promissory note Gabriel issued was Khoren Catholicos of blessed memory, in his red ink.. We were so much enthused at the prospect of the Armenian American community having an Armenian day school in America, a venture that was considered nearly impossible then.

A catastrophic disaster stuck Beirut on August 4, 2020. Almost right after the explosion, Armenian American organizations appealed the Armenian Americans to extend a helping hand  to the Armenians in Lebanon to patch their lives after the devastating explosion that inflicted extraordinarily devastating damage to the Armenian community as well.

It would not surprise me as this tragedy unfolds and the wounded are cared for and the damaged homes, churches, community centers are reconstructed, the Armenian Americans would emerge as the ones who extended the most help to their compatriots in Lebanon with whom they have and maintain organic ties.

Vahe H. Apelian

Worcester, MA